“I solemnly charge you before God and Christ Jesus and the elect angels to observe these things without prejudice, doing nothing out of favoritism. Don’t be too quick to appoint anyone as an elder, and don’t share in the sins of others. Keep yourself pure.”
These two verses are a continuation of Paul’s instructions of the previous two verses on disciplining elders. As a refresher, Paul tells Timothy that he is not to accept an accusation against an elder unless it is supported by two or three witnesses. If the accusation is found to be true, the elder is to be publicly rebuked as an example.
Paul now moves on with a strong charge. Walter Liefeld writes in his commentary, “Paul initiates these instructions with the heavy artillery of a solemn warning just short of an oath, calling on ‘God and Christ Jesus and the elect angels’ as witnesses (cf. also 2 Tim. 2:14; 4:1).” What is the strong charge? That Timothy should do this without prejudice, doing nothing out of favoritism. The Greek word used here for prejudice means a prejudgment, preferring one before another.
We do not know why Paul writes these instructions to Timothy in such emphatic terms. A. Duane Litfin, in his commentary 1 Timothy writes, “Why Paul punctuated his instructions with this strong charge can only be guessed. Had Timothy passively avoided unpleasant confrontations, or had he taken a strong stand in some cases but not others? For whatever reasons, Paul strongly adjourned the young minister to follow through on (keep is lit. “guard”) these instructions without partiality…”
Notice in this verse that Paul tells Timothy that he is to do nothing out of favoritism. This would be the discipline which he is writing about here, but it would also include everything else in church life. Here are a couple of verses that show how God views favoritism. “Peter began to speak: ‘Now I truly understand that God doesn’t show favoritism, but in every nation the person who fears him and does what is right is acceptable to him’” (Acts 10:34-35). “There will be affliction and distress for every human being who does evil, first to the Jew, and also to the Greek; but glory, honor, and peace for everyone who does what is good, first to the Jew, and also to the Greek. For there is no favoritism with God” (Romans 2:9-11). “Now from those recognized as important (what they once were makes no difference to me; God does not show favoritism)—they added nothing to me” (Galatians 2:6). And lastly, These verses from James 2 warn the church what will happen if the church shows favoritism.
“My brothers and sisters, do not show favoritism as you hold on to the faith in our glorious Lord Jesus Christ. For if someone comes into your meeting wearing a gold ring and dressed in fine clothes, and a poor person dressed in filthy clothes also comes in, if you look with favor on the one wearing the fine clothes and say, ‘Sit here in a good place,’ and yet you say to the poor person, ‘Stand over there,’ or ‘Sit here on the floor by my footstool,’ haven’t you made distinctions among yourselves and become judges with evil thoughts?… Indeed, if you fulfill the royal law prescribed in the Scripture, Love your neighbor as yourself, you are doing well. If, however, you show favoritism, you commit sin and are convicted by the law as transgressors” (vs. 1-4, 8-9).
It may seem like I got off on a tangent with favoritism in churches, but I think it is all related. When there is a culture of favoritism, it will come from the top down. I have read about some churches that have preferential seating for celebrities and famous people. It would be easy in that type of church culture to excuse the bad behavior of the leaders or make excuses for them. But the Bible clearly teaches that this is not to be.
One of the ways that Timothy can avoid this situation completely is explained in this next verse. Paul writes, “Don’t be too quick to appoint anyone as an elder…” Most of the commentaries that I was looking at read this to be the initial appointing of elders, and of course this makes sense. When the church is considering a pastor or choosing elders, it is important to choose wisely. Paul’s list from chapter 3 is the starting point. If the elder meets all these qualifications, then he can be appointed. But it takes time to check on these things. Paul is warning Timothy here not to base his decisions on favoritism.
The warning is still so appropriate for us today. How are we choosing our pastors and elders? Is it because they are people of influence? Is it because of how charismatic they are when they preach? Is it because of their popularity? Or is it because they are above reproach, self-controlled, able to teach, not a bully but gentle, and all the other things that Paul lists earlier in 1 Timothy.
One of the commentaries noted that Paul may have been also referring to accepting repentant former elders. This is a possibility since Paul is writing about accused elders in the previous verses. Walter L. Liefeld writes in 1 and 2 Timothy, Titus, “…Paul’s warning not to ‘share in the sins of others’ and his exhortation to Timothy to keep himself ‘pure’ imply the actuality or the possibility of sin in the original selection of the erring elder. Clearly neither action-selecting or disciplining-should be done in such a ‘hasty’ manner as to be undiscerning, careless, or slack as regards to sin. To be neglectful in these manners is to commit sin oneself.”
Both points of view are valid. We should not be hasty when first appointing a pastor or elder and we should not be hasty when restoring them. The question we have today with fallen pastors is what are we restoring them to? Are we restoring them to their former leadership position or to fellowship in the body of Christ? The answer to that question will depend on what caused their fall. If a pastor has fallen due to theological issues, or sin of a non-sexual nature, then restoration is possible after confession, repentance, and healing has taken place. But if there has been any abuse in the church, whether it is an inappropriate physical relationship, a pattern of abusive behavior toward those below them, or an affair, these are situations where restoration to the church body can take place after confession and repentance, but not restoration to the position of pastor or elder.
We live in a culture today where we are taught to be kind above all else. We do not want to be confrontational, and I am as guilty of that as the next person. We do not want to call out sin for what it is. Paul writes in 1 Corinthians 5 that we are not to associate with anyone who claims to be a brother or sister in Christ that continues with their sinful behavior. He goes on to say, “…Don’t you judge those who are inside? God judges outsiders. Remove the evil person from among you” (vs. 12-13). But if repentance takes place, Paul gives further instructions in 2 Corinthians. “If anyone has caused pain, he has caused pain not so much to me but to some degree—not to exaggerate—to all of you. This punishment by the majority is sufficient for that person. As a result, you should instead forgive and comfort him. Otherwise, he may be overwhelmed by excessive grief. Therefore I urge you to reaffirm your love to him” (2 Corinthians 2:5-8).
Yes, we are to forgive and to restore to the body of Christ when they ask for forgiveness. But if the leader of the church has abused the sheep he has been called to shepherd, restoring him to that position is not the answer. If the pastor is truly repentant, he should not be seeking to be restored to a leadership position. There are several well-known celebrity pastors who have sinned very publicly in the last few years who are seeking to be restored to their church or ministry positions. They have people around them who are encouraging them in doing this. But as we see from the scriptures today, this is wrong. They should be humbly seeking God and asking his forgiveness. They should be seeking the forgiveness of those they abused. I pray that they have done this or are doing this. What they should not be doing is trying to get back their old position of power.
Paul ends by telling Timothy to keep himself pure. The Greek word is hagnos-clean, innocent, perfect. Peter puts it this way. “But as the one who called you is holy, you also are to be holy in all your conduct; for it is written, Be holy, because I am holy” (1 Peter 1:15-16).
Grace be with you!
Abundant Joy 